Pandectæ Canonum ss. et Conciliorum ab Eccles. Græc. recept. etc. 2 fol. Oxon. 1672.] 3 Partly contained in the Acts of Councils. a) DECREES OF CIVIL GOVERNMENTS EXERCISING AUTHORITY IN ECCLESISITICAL AFFAIRS (viz. emperors, kings, magistrates): Codex Theodosianus, c. perpetuis commentariis Iac. Gothofredi, etc. Edit. Nova in vi Tom. digesta, cura Ritteri, Lips. 1736.-Codex Justinianeus, edid. Spangenberg, 1797. Balluzii (Steph.) Collectio Capitularium Regum Francorum, etc. Par. 1780, ii. f. Corpus Juris Canonici (editions of J. H. Böhmer, 1747, and A. L. Richter, 1833). Codicis Gregoriani et Codicis Hermogeniani Fragmenta, ed G. Hänel, Bonn. 1837, 4to. Under this head come also the regulations concerning the Reformation, the agendas and the religious edicts of Protestant governments, which, at least formerly, were in a great measure based upon doctrinal principles. Em. Ludw. Richter, Die Evangelischen Kirchenordnungen des 16 Jahrh. Weimar, 1846, 4to. b) PAPAL DECRETALS: Pontificum Romanorum a Clemente usque ad Leonem M. Epistolæ Genuinæ, cur. C. F. G. Schönemann, T. i. Gött. 1796, 8.-Bullarium Romanum a Leone M. usque ad Benedictum XIII. opus. absolutiss. Laërt. Cherubini, a D. Angelo Maria Cherubini al. illustratum et auctum et ad Ben. XIV. perductum, Luxemb. 1727, ss. xix. fol.-Bullarum, Privilegiorum et Diplomatum Roman. Pontif. amplissima Collect. opera et stud. Car. Cocquelines, Rom. 1739-44, xxviii. fol. [The Bullarium is continued by A. Spetia, 1835, sq. 9 tom. folio.] Eisenschmid. römisches Bullarium, oder Auszüge der merkwürdigsten päbstlichen Bullen, übersetzt und mit fortlaufenden Anmerkungen. Neustadt. 1831, 2 vols. Catechisms become important only from the period of the Reformation, especially those of Luther, of Heidelberg, the Racovian, the Roman Catholic catechism, etc. Some of thein, e. g., those just mentioned, may be found in collections of symbolical books (note 1); others are separately published. Comp. Langemack, Historia Catechetica, Stralsund, 1729-33, iii. 1740, iv. J. S. Assemani, Codex Liturgieus Ecclesiæ Universe, Rom. 1749-66, xiii. 4. Renaudot (Eus.) Liturgiarum Orientalium Collectio, Paris, 1716, ii. f. L. A. Muratori, Liturgia Romana Vetus, Venet. 1748, ii. f. M.J. G. Volbeding, Thesaurus Commentationum select. et antiq. et recent. etc. Tom ii. Lips. 1848. T. S. Mone, Lateinische u. griechische Messen, 2 bis 6 Jahr. Frankf. 1849. Compare the missals, breviaries, liturgies, etc. Augusti's Denkwürdigkeiten der christlichen Archäologie, vol. v. Gerbert, Vetus Liturgia Allemanica, Ulm, 1776, ii. 4. [H. A. Daniel, Codex Lit. Eccl. Univ. in Epitome redact. 4 vols. Lips. 1847-51. J. Pinius, Liturg. Ant. Hisp. Goth. etc. 2 fol. Rom. 1749. W. Palmer, Origines Liturg. or Antiq. of the Church of England, 2 8vo. 1845. J. M. Neale, Tetralogia Liturg. Lond. 1848. Eutaxia, or the Presbyterian Liturgies; Historical Sketches. New York, 1855. Bunsen, Analecta Ante-Nicaena. 3, 8vo. 1854.] • Rambach, Anthologie christlicher Gesänge aus allen Jahrhunderten der Kirche, Altona, 1816-22, iv. 8, and the numerous psalm and hymn-books. How much sacred songs have contributed to the spread of doctrinal opinions, may be seen from the example of Bardesanes [Gieseler, i. § 46, n. 2, p. 138], of the Arians, and in later times, of the Flagellants, the Hussites, etc.; from the history of the sacred hymns of the Lutheran, and the sacred psalms of the Reformed church, the spiritual songs of Angelus Silesius, of the Pietists and Moravian brethren, and (in a negative point of view) from the dilutions found in many modern hymn-books. Comp. Augusti, De antiquissimis Hymnis et Carminibus Christianorum sacris in historia dogmatum utiliter adhibendis, Jen. 1810, and De audiendis in Theologia poëtis, Vratisl. 1812-15. Hahn, A., Bardesanes Gnosticus, primus Syrorum Hymnologus, 1820-8. Buchegger, De Origine sacræ Christianorum Poëseos, Frib. 1827, Hoffman, Dr. H., Geschichte des deutschen Kirchenliedes bis auf Luthers Zeit, Breslau, 1832. [J. M. Neale, Hymni Ecclesiæ e Brevariis, etc., Lond. 1851. Mohnike, hymnologische Forschungen, 4 Bde. 1855 sq. T. J. Mone, Lateinische Hymnen, 3 Bde. 1853 sq. Daniel, Thesaurus Hymnologicus, 4 Tom. 1856. Koch, Gesch. des Kirchenlieds. 4 Bde. zd. ed. 1853.] 4. § 14. b. Private Sources. Next in order after these public sources come private sources of the History of Doctrines. These are: 1. The works of the fathers, theologians, and ecclesiastical writers of all the Christian centuries; but in these we are to distinguish between scientific and strictly doctrinal works on the one hand, and practical (sermons) and occasional writings (letters, etc.) on the other. 2. The works of secular writers, e. g., the Christian philosophers and poets of any period.' 3. Lastly, the indefinite form of popular belief, which manifests itself in legends, proverbial sayings, and songs, and representations of Christian art, viewed as memorials of certain religious views, may also be numbered among these secondary sources.* 1 Comp. § 5. Concerning the distinction (which is very relative) made between fathers, teachers, and ecclesiastical writers, see the introductions to the works on Patristics, e. g., Möhler, p. 17-19. The fathers of the first centuries are followed by the compilers, the scholastic and mystic divines of the middle ages, and these again by the Reformers and their opponents, the polemical writers of various sections of the church, and the later theologians in general. Their particular works will be referred to in their proper place. Works of a more general character are: Fabricii, J. G., Bibliotheca Ecclesiastica, Hamb. 1718, f. Cave, W., Scriptorum Ecclesiasticorum Historia litteraria, Lond. 1688, 91. Oxon. 1740, 43, Bas. 1749. C. Oudin, Comment. de Scriptoribus Ecclesiæ Antiquis, Lips. 1722, iii. L. El. Dupin, Nouvelle Bibliothèque des Auteurs Ecclésiastiques, Par. 1686-1714, xlvii. 8, [transl. by Wotton and Cotes, 3 fol. Dublin, 1733]. Bibliotheque des Auteurs séparés de la communion de l'église Romaine du 16 et 17 siècle, Par. 1718, '19, iii. Bibliothèque des Auteurs Ecclesiastique du 18 siècle par Claude Pierre Goujet, Par. 1736, '37, iii. 8, comp. Richard Simon, Critique de la Bibliothèque, etc. Paris, 1730, iv. 8. Ceillier, Remy, Histoire Générale des Auteurs Sacrés et Ecclésiastiques, Paris, 1729-63, xxiii. 4. J. G. Walch, Edit. Nova Auctior et Emendatior Bibliotheca Patristica, Jen. 1770, 8. adornata a I. T. L. Danzio, Jen. 1834. talis, Rom. 1719-28, iii. in 4 vols. f. Scriptoribus Ecclesiæ Latina, Lips. 1791, 8. Schönemann, C. F. G., Bibliotheca Historico-litteraria a Tertulliano Principe usque ad Gregorium M. et Isidorum Hispal. Lips. 1792, '94, ii. 8. Rössler, Ch. F., Bibliothek der Kirchenväter, Leips. 1776-86, x. 8. Augusti, J. Ch. W., Chrestomathia Patristica ad usum eorum, qui Historiam Christianam accuratius Discere Cupiunt, Lips. 1812, ii. 8. Royaards, D. H. I.., Chrestomathia Patristica, Engelhardt, Litterarischer Leitfaden zu VorWinter, Patrologie, München, 1814. Pars. I. Traj. ad Rhen. 1831. lesungen über die Patristik. Goldwitzer, F. W., Bibliographie der Kirchenväter und Kirchenlehrer, vom 1. bis zum 13 Jahrhundert, Landsh. 1828. †Möhler, Dr. J. A., Patrologie oder Christliche Litterargeschichte, aus dessen Nachlasse heraugegeben von Reithmayr, 1st vol. Regensb. 1839, 8. Danz, J. T. L., Initia Doctrinæ Patristica. Introductionis instar in Patrum ecclesiæ studium, Jen. 1839. Böhringer, die Kirche Christi und ihre Zeugen, oder die Kirchengeschichte in Biographien, Zur. 1842-58. 2 Bde. 8 Theile. [Patrologia Cursus Compl. accur. J. B. Migne, Paris; in the course of publication, 140 vols, issued.] A. BEST COLLEctions of the Works of the FATHERS: Magna Bibliotheca Veterum, primo quidem a Margarito de la Bigne composita, postea studio Coloniens. Theolog. aucta, etc. (with Auctuarium by F. Ducæus and Fr. Combefisius) 1664-72, v. fol.-Maxima Bibliotheca Vett. Patr. et. Lugd. 1677, xxvii. fol.—And. Gallandii, Bibliotheca Græco-latina Vett. Patrum, etc. Venet. 1765-81, xiv. f. Corpus Apologetarum Sec. 11ed. J. C. Th. Otto, ed. 2, Jen. 1848-50, iii. *Biblioth. Patrum Græcor. Dogmatica, cura J. C. Thilo, 2 Tom. Lips. 1853, sq. [Bibliotheca Patrum Eccles. Latin. ed. Gersdorf, xiii. Tom. 12mo. Corpus Hæreseologicum, ed. F. Oehler, Tom. ii. Berol. 1856-8. Angelo Mai, Patrum Spicilegum Rom. 10 8vo. Rom. 1839-44, and Patrum Nova Bibl. 6 Tom. 1852, sq. Martène et Durand, Vet. Script. Coll. Paris, 1724-33, 9 fol. J. E. Grabe, Spicilegium ss. Patrum, 2 fol. Oxon. 1698. D'Achery, Spicilegium, 13, 4to. Paris, 1655. Spicilegium Solesmense, ed. J. Pitra, 4 Tom. 4to. Paris, 1853, sq. Comp. J. G. Dowling, Notitia Script. ss. Patrum, etc. 1839.] Philological Aids.: J. C. Suiceri, Thesaurus Ecclesiasticus, Amst. 1682 (1728, Traj. 1746), ii. fol.-Du Fresne (du Cange) Car. Glossarium ad Scriptores Media et Infimæ Latinitatis, Paris, 1733-36, vi. f. [New edition, ed. G. A. L. Henschel, Paris, F. Didot, 1840-50, 7 vol. 4to.] B. COLLECTIONS OF THE WORKS OF ECCLESIASTICAL WRITERS DURING THE MIDDLE AGES (more important for ecclesiastical history in general than for the history of doctrines in particular): Meibomius, Basnage, Muratori, Mabillon, * Martène et Durand (Thesaurus Anecd. v. f.), *Pertz (Monumenta, 1826-35), etc. Comp. the Literature as to Church History in Hase's History of the Church, p. 181 of the New York edition. For the East: Scriptores Byzantini (Par. 1645, ss.) and latest edition by *Niebuhr, Bonn. 1829, ss. C. COLLECTIONS OF THE WORKS OF THE REFORMERS: Bretschneider, Corpus Reformatorum, Halae, 1834-59, 27, Tom. 4to. (containing as yet works of Melancthon only); the works of individual reformers will be named in their proper places. D. ON MODERN DOGMATIO LITERATURE: Walch, J. G. Bibliotheca Theplogica, T. I. Jen. 1757. Winer, G. B., Handbuch der theologischen Litteratur, S. 290, ss. Bretschneider, Systematische Entwickelung aller in der Dogmatik vorkommenden Begriffe, us. s. w. Lpz. 1841-8. 2 * Since the earlier theologians, e. g. Origen drew a distinction between what they taught the people кar' olkovouíav, and what they propounded in a scientific manner; and since popular language in general does not make any pretension to dogmatic precision, practical works are not of so much importance for the history of doctrines as strictly dogmatic works. But, like all liturgical and ascetic writings, they may be regarded as concrete and living wit nesses to the dogmatic spirit of a period.-Homiliarium Patristicum, edid. Ludov. Pelt et A. Rheinwald, Berol. 1829, deinde H. Rheinwald et C. Vogt, Ber. 1831.-Lentz, E. G. H., Geschichte der Christlichen Homiletik, ii. Braunschw. 1839, 8. Paniel, Pragmatische Geschichte der Christl. Beredsamkeit und der Homiletik, i. 1, 2, Lpz. 1839, 8. During the middle ages, the sermons of Berthold, Tauler, etc., in the time of the Reformation, those of the Reformers, etc., come into consideration. W. Beste, Die Kanzelredner d. ältest. Luth. Kirche. Leips. 1886. Modern homiletical literature also gives a more or less faithful representation of doctrinal tendencies. Comp. § 13, note 6. As sacred hymns were numbered among the public sources, so poetical works in general may be considered as private source, e. g., the works of some of the earlier poets, of the so-called Minnesingers, Dante's Divina Commedia, and many others. In like manner a comparison of the poetical views of Milton, Shakespeare, Göthe, Byron, or the romantic school, with the doctrinal opinions of the church, might lead to interesting results. A history of Christian poetry in its whole extent, and with constant reference to the theological spirit of each period, does not as yet exist. The influence which popular belief (with its remnants of heathen superstitions) may have exerted upon certain dogmatic notions, e. g., concerning the devil and hell, is deserving particular attention (comp. Grimm's deutsche Mythologie). The spirit of a theology also manifests itself in the silent monuments of art: ecclesiastical buildings, tombs, vasa sacra, paintings, e. g., representing the general judgment, or the Deity itself (comp. Grüneisen, C. über bildliche Darstellung der Gottheit, Stuttg. 1828), in coins, gems, etc. (Münter, Sinnbilder und Kuntsvorstellungen der alten Christen. Altona, 1825, 4. Bellermann, die Gemmen der Alten mit dem. Abraxasbilde, Berlin, 1817. Piper, Mythologie der Christl. Kunst. Weimar, 1847. [Didron's Christ. Iconography, transl. in Bohn's Lib. 1852. L. Twining, Symbols of Early and Medieval Art. 1852. Mrs. Jameson, Sacred and Legendary Art. 3 vols.] § 15. c. Indirect Sources. We can not always have access to direct sources, but must frequently have recourse to such as are indirect, i. e., accounts or reports which have been transmitted to us by other writers, as is the case, for the most part, with the opinions of heretics,' whose writings were destroyed at an early period. In like manner, the works of some of the Fathers are either entirely lost, or have come down to us only in a corrupt form. In the use of both the direct and indirect sources, much critical skill is needful." 1 Hence the accounts given by different writers of Cerinthus, the Ebionites, Gnostics, Manicheans, etc., frequently vary from one another, and even contradict each other. Thus, in the case of Origen, of whose writings we frequently have nothing but the translations of Rufinus, or the relations of Jerome and Eusebius. Not only the criticism of the text and words, in respect to the genuineness and integrity of the writings (ef. Danz, Initia Doctrinæ Patrist. § 7-20), but also the criticism of the contents, in relation to the greater or less credibility of the authors. Comp. Hagenbach, Encyclop. § 49. § 16. WORKS UPON THE HISTORY OF DOCTRINES. [Cf. C. F. Baur, Epochen der kirchlichen Geschichtschreibung. 1852.] As all the sources are not at the command of every one, and as their study, generally speaking, will only be fruitful after we have acquired a general outline of the history which we intend more fully to investigate, we must have recourse, in the first instance, to the works of those who, by their own historical researches, and in the application of the historical art, have placed the treasures of science within the reach of all who desire to be learners. The History of Doctrines itself has been treated as an independent branch of theological science only in modern times; yet some of the earlier writers of church history, as well as the theologians,' have prepared the way for it. Besides those works which treat of the History of Doctrines exclusively, we have to compare the modern works on ecclesiastical history, as well as the monographs upon the Fathers and upon particular doctrines, and also those works on dogmatic theology,' and Christian ethics, which combine the historical with the sys |